The Church of Reason and Liberty

The pictures, the sculpted and painted images, the veils, and the curtains of the monastery had been pulled down. The basilica, gutted, was now nothing but bones and shredded sinew. In the apse of the church, where the wind and the rain poured in through the broken panes of the rose-windows, a carpenter’s workbench served as the President’s station whenever the tribunal was in session. The red caps were left on this bench, to be donned by each orator in turn before he mounted the rostrum: this rostrum consisted of four small beams nailed crosswise, with a plank laid across this X as on a scaffold. Behind the President, beside a statue of Liberty, one saw the old, so-called instruments of justice–those instruments that would be supplanted by a single, bloody machine, as complicated mechanisms have been replaced by the hydraulic ram. The Club des Jacobins, once it had been “purified,” borrowed a few of these arrangements from the Club des Cordeliers.
The orators, assembled for the sake of destruction, agreed neither on the leaders to be chosen nor the means to be employed. They accosted each other like beggars, crooks, pickpockets, thieves, and murderers, to the cacophony of whistles and shouts that came from their various diabolical groups. Their metaphors were taken from the material of murder, borrowed from the filthiest objects to be found on the garbage heap and the dunghill, or drawn from places dedicated to the prostitution of men and women alike. Gestures accentuated these figures of speech, and everything was called by its name, with the cynicism of dogs, in an impious and obscene series of oaths and blasphemies. Nothing could be gleaned from this savage argot but the stuff of destruction and production, death and generation. All the speechifyiers, no matter how reedy or thunderous their voices, were disrupted by creatures other than their opponents: small black owls, who inhabited the belfry without bells in this monkless monastery, swooped through the broken windows in search of quarry. At first the birds were called to order by the tintinnabulation of a useless bell; but when they did not cease their screeching, they were silenced by rifle fire, and fell, quivering, wounded and fatidic, in the midst of this Pandemonium. The fallen ceiling beams, the broken benches, the dismantled stalls, and the shards of saints that had been rolled and pushed against the walls, formed terraces on which spectators squatted, caked in mud and dust, sweaty and drunk, wearing threadworn carmagnoles, with pikes on their shoulders, or with their bare arms crossed.
The most misshapen of this gang were the preferred speakers. All the infirmities of soul and body have played their part in our troubles: disappointed self-love has made some great revolutionaries. (360-1)

Chateaubriand, Memoirs from Beyond the Grave: 1768-1800, 360-1

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Fruits of Enlightenment

Alternatively, A Response to Steven Pinker.

There has never been as society that was more civilized in the humanist sense than the French society of the Enlightenment, nor one more completely convinced of the powers of reason and science to solve all the problems of life and to create a completely rational culture, based on a firm foundation of science and philosophy. Yet when this society, as represented by Condorcet and his friends, had the opportunity to put their ideas into practice in the first years of the French Revolution, they failed disastrously and were themselves destroyed, almost to a man, by the eruption of the irrational forces that they had released. One of the writers of the emigration has described in a remarkable passage how he came to realize the fallacies of the rationalist ideology in a sudden flash of intuition one night as he was making the terrible march across the frozen Zuyder Zee with the defeated English army in 1796, and how all the illusions of the Enlightenment dropped away from him under the cold light of the winter stars

Christopher Dawson, The Crisis of Western Education, 192